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Добірка наукової літератури з теми "Nahua communities"

Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 29 січня 2023

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Статті в журналах з теми "Nahua communities"

1

Granicka, Katarzyna. "Marital Practices of the Nahuas and Imposed Sociocultural Change in Sixteenth-Century Mexico." Ethnohistory 69, no. 1 (January 1, 2022): 81–100. http://dx.doi.org/10.1215/00141801-9404173.

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Abstract There are many sources that allowed scholars to study the nature and functions of polygamous marriages of the Nahua nobility. Very few studies, however, focus on the marital relations of the Nahua commoners. This article presents exploratory research into various kinds of marriages of the macehualtin—polygamy, sororate, and levirate. Based on the available material (early censuses, inquisitorial records, sixteenth-century accounts) it discusses the functions that these types of unions played in Nahua society. Moreover, it reflects on the effects that the Christianization and prohibition of such marriages had on Nahua society. The Nahuas could either reshape their communities, by adjusting to the new rules, or continue their precolonial practices in hiding. Either way, the imposed Christianization can be analyzed through the notion of the cultural trauma, which occurred when the Nahuas were forced to reshape their communities to adjust to the new rules.

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2

Sánchez-Perry, Josefrayn. "Exclusive Monotheism and Sahagún’s Mission: The Problem of Universals in the First Book of the Florentine Codex." Religions 12, no. 3 (March 18, 2021): 204. http://dx.doi.org/10.3390/rel12030204.

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This article outlines the missionary methods of the Franciscan Bernardino de Sahagún, his interaction with Nahua communities in central Mexico, and the production of a text called the Florentine Codex. This article argues that the philosophical problem of universals, whether “common natures” existed and whether they existed across all cultures, influenced iconoclastic arguments about Nahua gods and idolatry. Focusing on the Florentine Codex Book 1 and its Appendix, containing a description of Nahua gods and their refutation, the article establishes how Sahagún and his team contended with the concept of universals as shaped by Nahua history and religion. This article presents the Florentine Codex Book 1 as a case study that points to larger patterns in the Christian religion, its need for mission, and its construal of true and false religion.

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3

Conway, Richard. "Violence and vigilance in Nahua communities of seventeenth-century central Mexico." Colonial Latin American Review 26, no. 4 (October 2, 2017): 439–62. http://dx.doi.org/10.1080/10609164.2017.1402231.

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4

Hicks, Frederic. "GOVERNING SMALLER COMMUNITIES IN AZTEC MEXICO." Ancient Mesoamerica 23, no. 1 (2012): 47–56. http://dx.doi.org/10.1017/s095653611200003x.

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AbstractThe Nahua-speaking area of Postclassic central Mexico was composed of many city-states, which consisted of a nucleated and urbanized central area where the major political and economic centers were located, and a predominantly rural area where most of the people lived. This outlying area and its small communities had to be governed, and this paper identifies, from ethnohistorical sources, the most likely tasks of local government and the local officials responsible for carrying them out. Special attention is given to the role of the local nobility, where present, and of their equivalent, when not; to overseers of labor, and to leaders of the all-important labor squads which built and maintained the urban centers. The custodians of wealth and those most likely to have been military or ritual leaders are identified.

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5

Cendejas, Josefina María, Omar Arroyo, and Angélica Sánchez. "COMUNALIDAD Y BUEN VIVIR COMO ESTRATEGIAS INDÍGENAS FRENTE A LA VIOLENCIA EN MICHOACÁN: LOS CASOS DE CHERÁN Y SAN MIGUEL DE AQUILA." Revista Pueblos y fronteras digital 10, no. 19 (June 1, 2015): 257. http://dx.doi.org/10.22201/cimsur.18704115e.2015.19.53.

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La escalada de violencia en la que vive el estado occidental de Michoacán, México, desde 2006, ha afectado con especial virulencia a las regiones de la Tierra Caliente, la Sierra Costa y la Meseta Purépecha. En este artículo se abordan dos casos de comunidades indígenas, una purépecha: Cherán, y una nahua: San Miguel de Aquila. Se describen y comparan las respuestas de ambas ante los embates del crimen organizado, en busca de los elementos que expliquen los resultados dramáticamente distintos que han obtenido a partir de sus respectivas iniciativas de respuesta colectiva ante la violencia. El enfoque desde la ecología política permite analizar la problemática de ambos casos como resultado del «asalto global a los bienes comunes», mientras que las nociones de comunalidad y buen vivir resultan pertinentes para identificar las fortalezas, las debilidades y las posibles consecuencias a futuro de los movimientos sociales. COMMUNALITY AND BUEN VIVIR AS INDIGENOUS STRATEGIES TO FACE VIOLENCE IN MICHOACAN: THE CASES OF CHERÁN AND SAN MIGUEL DE AQUILA The escalation of violence experienced since 2006 in the Western state of Michoacan, Mexico, has significantly affected the regions of Tierra Caliente, Sierra Costa and Meseta Purépecha. This article addresses two cases of indigenous communities, a Purepecha community in Cherán, and a Nahua community in San Miguel de Aquila. The collective responses of these two communities to the attacks of organized crime are described and compared in search of elements to explain the dramatically different results obtained by both communities. An approach from the perspective of political ecology allows for an analysis of the issues faced by each one of them as a result of the «global assault on common goods». The notions of comunalidad and buen vivir ‘good living’ are germane to an identification of strengths, weaknesses and possible future consequences of the social movements.

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6

Sousa, Lisa. ""A Great Bundle, a Large Packframe": Carrying Burdens to Create Nahua Communities in Colonial Mexico." Eighteenth-Century Studies 56, no. 2 (January 2023): 199–204. http://dx.doi.org/10.1353/ecs.2023.0005.

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7

Lotero-Velásquez, Elisa, Eduardo García-Frapolli, José Blancas, Alejandro Casas, and Andrea Martínez-Ballesté. "Eco-Symbiotic Complementarity and Trading Networks of Natural Resources in Nahua Communities in Mountain Regions of Mexico." Human Ecology 50, no. 2 (February 28, 2022): 307–19. http://dx.doi.org/10.1007/s10745-022-00311-x.

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8

Kovats Sánchez, Gabriela. "“If We Don’t Do It, Nobody Is Going to Talk About It”: Indigenous Students Disrupting Latinidad at Hispanic-Serving Institutions." AERA Open 7 (January 2021): 233285842110591. http://dx.doi.org/10.1177/23328584211059194.

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Hispanic and Latinx are terms that conflate ethnicity, race, and nationality and complicate our ability to generalize what it means for Hispanic-serving institutions (HSIs) to serve such a diverse student population. Latinidad has also privileged mestizo narratives that obscure enduring colonialities of power and perpetuate the invisibility of Indigenous Peoples. Conceptually framed by Critical Latinx Indigeneities, this study documents the testimonios of 10 Indigenous Mixtec/Ñuu Savi, Zapotec, and Nahua students at HSIs in California. I highlight issues of racialization and Indigenous misrepresentation within Latinx-centered curricula and programming and the ways participants engaged in fugitive acts of learning to claim new forms of visibility on campus. The findings raise important implications for HSIs, including Latinx programming that disrupts colonial perspectives and creates more nuanced understandings of diasporic Indigeneity within Latinx communities.

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9

Gutiérrez, Gerardo. "INDIGENOUS COATS OF ARMS IN TÍTULOS PRIMORDIALES AND TECHIALOYAN CÓDICES: NAHUA CORPORATE HERALDRY IN THE LIENZOS DE CHIEPETLAN, GUERRERO, MEXICO." Ancient Mesoamerica 26, no. 1 (2015): 51–68. http://dx.doi.org/10.1017/s0956536115000127.

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AbstractThe introduction of European heraldry in the Americas created a special class of material culture and iconography that circulated widely on coins, paper, architecture, and textiles. More interestingly, its appropriation and use by indigenous communities has not received proper archaeological attention. In this paper I analyze the adoption of royal Spanish heraldry by Nahua political systems (altepetl) during the Colonial period, from the sixteenth to the eighteenth centuries. My primary goal is to understand the context, meaning, and social practices for three late colonial banners from eastern Guerrero—the Lienzos de Chiepetlan IV, V, and VI. I argue that these three banners can be treated as moveable pieces of a complex heraldic ensemble to form the full ornamented coat of arms of the Spanish king. These three banners permit us to compare and contrast indigenous narratives of allegiance and resistance to Spanish imperialism.

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10

Moreno Uribe, Verónica. "Interdependencia, cuidados y resistencia. Nikan Tipowih y la reproducción de la vida en Zongolica, Veracruz." Ecología Política. Cuadernos de debate internacional, no. 61 (June 2021): 103–6. http://dx.doi.org/10.53368/ep61fcrr02.

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The State of Veracruz, Mexico, ranks second for the crime of femicide in México, in addition to this, a scenario of increasing precariousness that puts at risk the possibility of reproducing life in decent conditions. Faced with this, women of diverse origins have organized to work in the construction of caring communities, as possibilities to preserve their lives, territories and culture. We approach this problem from the stakes of feminist political ecology and community feminism, to understand the complexity of the tensions waged by those who seek to weave strategies for the reproduction of living, in the midst of a plundering system that attacks bodies, knowledge and territories and damages the ties and exchanges between women. Our reflection is centered on the experience of Nikan Tipowih, political pedagogical resistance, linked to the defense of the territory, knowledge and the Nahua language of the Sierra de Zongolica. Veracruz.

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Більше джерел

Книги з теми "Nahua communities"

1

Katharine, Andrade-Eekhoff, ed. Communities in globalization: The invisible Mayan Nahual. Lanham, Md: Rowman & Littlefield, 2003.

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2

inz, Juan Pablo Prez S. Communities in globalization: The invisible Mayan Nahual. Lanham, MD: Rowman & Littlefield, 2003.

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3

Early, Daniel K. The bitter cup: Effects of the New York coffee market on remote Nahuatl communities. New York: P. Lang, 1996.

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4

Del Socorro Castañeda-Liles, María. “Here It Is Told”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190280390.003.0002.

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Chapter 1 offers readers a more general understanding of the significance of Our Lady of Guadalupe in México and the United States. It introduces the traditional story, dating back to the 16th century, when Our Lady of Guadalupe is said to have appeared to a Nahua man by the name of Juan Diego and charged him with the task of asking the local Catholic bishop to build a hermitage in her honor. The author follows with a general overview of Our Lady of Guadalupe in history, theology, US politics and the entertainment industry, Chicana feminist thought, and her influence in Latina/o communities in the United States today.

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5

Andrade-Eekhoff, Katharine. Communities in Globalization: The Invisible Mayan Nahual. Rowman & Littlefield Publishers, Inc., 2003.

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6

Andrade-Eekhoff, Katharine. Communities in Globalization: The Invisible Mayan Nahual. Rowman & Littlefield Publishers, Inc., 2003.

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7

The Roots of Dependence: Effects of the New York Coffee Market on Remote Nahuatl Communities (American University Studies Series XI, Anthropology and Sociology). Peter Lang Publishing, 1997.

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8

Booth, Marilyn. The Career and Communities of Zaynab Fawwaz. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846198.001.0001.

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An intellectual biography of early Arabic feminist Zaynab Fawwaz and a study of her life in Ottoman Syria and Egypt, in the context of debates on gender, modernity and the good society, 1890s-1910. Chapters take up her writing and debates in which she participated, concerning social justice, girls’ education, marriage, divorce and polygyny, the question of ‘Nature’ and Darwinist notions of male/female, and intersections of nationalism, anti-imperialism, and feminism. Fawwaz also wrote two novels and play, which are analysed in the context of fiction rewriting history, and on theatre as a reformist tool of public education in turn-of-the-century Egypt. The book also comprises a study of some important periodical venues for public debate in Egypt in this period, particularly the nationalist press and one early women’s journal, and it highlights the writings of lesser-studied journalists and other intellectuals, within the context of the Arab/ic Nahda or intellectual revival. It argues that Fawwaz’s feminism, based on an Islamic ethical worldview, was distinct from prevailing ‘modernist’ views in posing a non-essentialist, open-ended notion of gender that did not, for instance, highlight maternalist discourses. Fawwaz’s own background was Shi’i, an element that was quietly present in her work.

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Частини книг з теми "Nahua communities"

1

Hill, Jane H. "How Mesoamerican Are the Nahua Languages?" In Migrations in Late Mesoamerica, 43–65. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813066103.003.0002.

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The Epiclassic Period is generally recognized as an era of major expansions of Nahua-speaking communities throughout Central Mexico, east to the Gulf Coast, and south into Central America. However, these Epiclassic expansions rest on a deeper history that, while often neglected or mischaracterized, can be elucidated by linguistic evidence. This evidence shows that the Nahua did not originate as hunter-gatherers: the Proto-Nahua speech community emerged among cultivators who lived within the Mesoamerican tropics. This evidence also suggests that, rather than remaining on the Mesoamerican margins until the Epiclassic, some Nahua speakers may have been among the elites at Teotihuacan as early as the 5th century A.D. This chapter reviews the major debates about the linguistic history of the Nahua that underlies their Epiclassic expansions.

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2

"Local Cosmologies and Secular Extirpators in Nahua Communities, 1571–1662." In The Invisible War, 62–101. Stanford University Press, 2011. http://dx.doi.org/10.11126/stanford/9780804773287.003.0003.

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3

"Local Cosmologies and Secular Extirpators in Nahua Communities, 1571–1662." In The Invisible War, 62–101. Stanford University Press, 2011. http://dx.doi.org/10.2307/j.ctvqsdw0t.7.

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4

"Chapter 3. Local Cosmologies and Secular Extirpators in Nahua Communities, 1571–1662." In The Invisible War, 62–101. Stanford University Press, 2020. http://dx.doi.org/10.1515/9780804777391-005.

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5

"5. Reclamation initiatives in non-speaker communities: The case of two Nahua communities in the south of Jalisco State, Mexico." In Language Documentation and Revitalization in Latin American Contexts, 109–42. De Gruyter Mouton, 2016. http://dx.doi.org/10.1515/9783110428902-005.

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6

Sousa, Lisa. "Introduction." In The Woman Who Turned Into a Jaguar, and Other Narratives of Native Women in Archives of Colonial Mexico. Stanford University Press, 2017. http://dx.doi.org/10.11126/stanford/9780804756402.003.0001.

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Chapter 1 provides an introduction to major themes of the study and to the historical background of the indigenous groups of central Mexico and Oaxaca--the Nahua, Ñudzahui (Mixtec), Bènizàa (Zapotec), and Ayuk (Mixe) peoples--that are the focus of the book. The chapter lays out the dramatic changes that took place in native communities in the decades following the Spanish conquest (1519-21), including depopulation, sociopolitical reorganization, imposition of Christianity, and economic reorientation. Chapter 1 provides a general overview of social structure and gender relations in the post-classic and colonial periods. The Introduction places the work and its contributions in the context of the scholarship on colonial Mexican ethnohistory and Latin American women’s history, and discusses the sources and methods used in the study.

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7

Booth, Marilyn. "Introduction." In The Career and Communities of Zaynab Fawwaz, 1–28. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846198.003.0001.

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Introduces the outlines of Zaynab Fawwaz’s biography and published oeuvre, in the context of the nineteenth-century Arab/ic Nahda, or knowledge movement, and the centrality of questions of gender to that series of initiatives. Considers her distinct approach to questions of gender and society by setting out a feminist analytic that distinguishes ameliorative gender activism from critique of gender as a system of hierarchical social relations based on sex-gender differentiation and instituting and maintaining patriarchal and masculinist authority over females and the young. Suggests how debates on gender in 1890s Egypt were entangled with debates across the world, and how Arabophone intellectuals used certain keywords and conceptual categories to join debate, and describes communities of discourse, or senses of audience, that animated Fawwaz. Attention to audience and terminology, and to the rhetorical uses of affect, are aspects of a methodology of deep listening which requires close attention to not only Fawwaz’s writings, but those with which they were in dialogue.

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